Gods are on trial every year at the Bhado Jatra festival at Bastar’s Bhangaram Devi temple
Bastar, Chhattisgarh:
Chhattisgarh’s tribal-dominated Bastar region has often made headlines for kangaroo courts in which Maoists mete out punishments. But Bastar has another court that meets once a year and even Gods are not immune to its sentences. This court, which meets at a temple, holds Gods guilty and also punishes them.
The Bastar region, where tribals account for 70 per cent of the population, is seeped in myth and folklore. The tribes — Gond, Maria, Bhatra, Halba and Dhurwa — practice many traditions that are unheard of outside the region and form a key part of Bastar’s rich heritage. One of them is the jan adalat — meaning people’s court — that meets at Bhangaram Devi temple during Bhado Jatra festival every year during the monsoon.
Trial And Punishment
During the three-day festival, the temple’s deity Bhangaram Devi presides over trials in which Gods are accused and animals and birds — often hens – are witnesses. The villagers are the complainants — complaints range from a failed harvest to a lingering illness and can include anything for which prayers were not answered. The punishments are harsh. A God found guilty is sentenced to exile — their idols, mostly wooden totems, lose their place inside the temple and are banished to its backyard. Sometimes, this punishment is for life or till they mend their ways and get their seat in the temple back. People from around 240 villages gather to see the gods on trial. A feast is arranged for them.
Behind the festival, which is a symbol of India’s rich diversity, is an idea that even Gods are accountable to the people.
A Chance Of Redemption
Trials at Bhangaram Devi Temple are not just about punishment, but reformation too. Gods are given an opportunity to redeem themselves. If they rectify their behaviour and answer the people’s prayers, they get their temple seat back. If not, the exile continues. Historian Ghanshyam Singh Nag says, “This tradition represents the idea that the relationship between gods and humans is reciprocal. Gods protect and provide for the people, and in return, they are worshipped. If this balance is disturbed, even gods are judged.”
The people approach the divine court if they believe their Gods failed them during times of need — this may include disease outbreaks, natural calamities or a bad harvest. Then the Gods are summoned and punished after trial. If the Gods mend their ways — the village gets rain or good fortune — they are welcomed back from exile. Farsu Salam, a member of Bhangaram Temple Committee, says, “If villagers believe that the Gods responsible for solving their problems have failed, they are brought here for trial. This happens once a year.”
Lawyers And Witnesses
Village leaders serve as lawyers in this divine court and hens are witnesses. A hen is brought to the court and set free after the trial, marking the end of its testimony. The sentence is pronounced by a village leader, believed to be voicing the goddess’s instructions.
The punished gods are then removed from the temple and sometimes placed under trees — a symbolic imprisonment. The gold or silver decorations on the idols are not removed. There have been no reports of theft as the tribals believe such an act will invite divine justice.
Like any court, a ledger is maintained that lists details of every case – the number of deities accused, the nature of their alleged crimes, the witnesses, and the final judgments.
“We maintain a register where we document everything, from how many gods appeared to how many were punished,” Farsu Salam said.
Appeals Against Sentences
In the regular legal system, a sentence can be appealed in a higher court. But at Bastar’s divine court, the appeals must be filed before Bhangaram Devi, who pronounced the sentence. If the exiled Gods seek forgiveness and convince the deity, their exile sentence is suspended and they can return to the temple.
Poetess Poonam Vasam says, “This is a social system. It is believed that just as humans are responsible for fulfilling their duties in the society, the gods too must bear responsibility. If they fail to protect or help their people, they too face punishment.”
The Temple And The Deity
The tribes in Bastar have their gods and goddesses. According to the local folklore, many of them were humans earlier and were elevated to the divine status for their noble deeds.
Bhangaram Devi, local residents believe, came to Bastar centuries ago from Warangal in present-day Telangana. Along with her came “Dr Khan” from Nagpur. The temple, according to local residents, was built in during the reign of King Bhairamdev in the 19th century.
Local village Sarju says, “When Mai ji came from Warangal, she asked the local king for a place to settle. She was given land near the mountains of Keshkal. Along with her came Dr Khan, who served the tribals during cholera and smallpox outbreaks.” Over time, Dr Khan has acquired divine status and is known as Khan Devta or “Kaana Doctor”. Villagers now offer lemons and eggs to the deity. ‘Khan Devta’ resides along with other deities at Bhangaram Devi temple.
